Samayasara

SR No.: 001620
Original Sutra Author: Kundkundacharya
Author: J L Jaini
Publisher: ZZZ Unknown
Publication Year: 1930
Total Pages: 234
Language: English
Classification: Book_English, Philosophy, Canon, & Discourse
File Size: 15 MB

Page 28

SAMAYASARA.
11
is true only from the practical point of view. Really the soul as such is quite free from matter. It is neither human nor sub-human; neither hellish nor celestial. Taking into consideration the present condition of the soul in a body of manlike form and in manlike actions, the soul is termed a man.
One who does not realise this distinction clearly cannot know the soul rightly, and therefore he cannot be a right-believer. He alone is a right-believer who knows and believes that soul is soul and nothing but soul, and that it is perfectly pure, full of its own real attributes of knowledge, peacefulness and happiness, etc. Although for exchange of knowledge in our mundane life, the practical point of view is necessary, yet knowledge from this view merely without knowledge of the real standpoint cannot reveal the truth. It is belief in real truth only which can make a man a right-believer.
सुद्धो सुद्धादेसो रणादव्यो परमभावदरिसीहि । ववहारदेसिदो पुण जे दु अपरमे हिदा भावे ॥१४॥ शुद्धः शुद्धादेशो ज्ञातव्यः परमभावदर्शिभिः । व्यवहारदेशितः पुनः ये स्वपरमे स्थिता भावे ॥ १४ ॥
14. The real standpoint expounds pure substance. It should be meditated upon by the seers of real substance. But the practical standpoint is said (to be of use for) those who (are) fixed in the lower thought-activity.
Commentary. Those who have mastered the real standpoint and are able to keep their attention fixed upon self-meditation do not require any help from the practical standpoint ; but when their attention is diverted from the self and is on the point of falling into other thought-activities (as also for those who are not fit enough to master the real standpoint), this practical standpoint is a great support. Reading the scripturęs, preaching the truth, writing spiritual books, worship of Arhats, feeding the poor, comforting the afraid, educating the ignorant, serving the needy, relieving the afflicted, etc., etc., are said to be the duties (Dharma) of a rightbelieving layman from the practical point of view. They should be adopted. when the mind is unable to fix itself on self-meditation. Just as when one wants pure gold, and it is not procurable, it is